Dissertations / Theses on the topic 'Anglicanism'
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Steen, Jane Elizabeth. "Samuel Johnson and aspects of Anglicanism." Thesis, University of Cambridge, 1992. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.259528.
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Doll, Peter Michael. "Imperial Anglicanism in North America 1745-1795." Thesis, University of Oxford, 1989. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.332884.
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Joyce, Alison Jane. "Ethics and Anglicanism : a study in Richard Hooker." Thesis, University of Birmingham, 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.369201.
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Williams, Ian Kenneth. "Rural Anglicanism : roles and relationships in collaborative ministry." Thesis, University of Sheffield, 2002. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.251368.
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Neal, Matthew Richard James. "Anglicanism, providence and the growth of stability 1660-1720." Thesis, University of Cambridge, 2014. https://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.708095.
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Walker, David Stuart. "The inclusivity of rural Anglicanism : theoretical and empirical considerations." Thesis, University of Warwick, 2014. http://wrap.warwick.ac.uk/64262/.
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This thesis presents a reflection on a series of published papers which explore in a systematic way how theoretical and empirical considerations can analyse and illuminate the current condition of the Church of England in rural areas. A fourfold model of belonging through activities, events, people and places is set out and two large data samples are studied. Particular attention is paid to those who attend Church of England services, but on only a few occasions each year. The chapter structure of the thesis illustrates the progressive nature of the research and demonstrates how the component parts come together to form a cumulative and coherent case. As well as demonstrating the validity of the belonging model, implications for the governance of the Church of England and for its income generation model are drawn out and made more explicit than in the original papers. The missional implications for a church that has adopted a model led by a dominant "activity" theme are considered. The power of a cumulative study using a range of empirical tools is shown. It is concluded that, within an Anglican view of inclusivity, the rural Church of England embraces a diverse range of people who express their Anglican identity and their sense of belonging to the Church in ways that can now be better understood.
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Snape, Michael Francis. "'Our happy reformation' : Anglicanism and society in a northern parish, 1689-1789." Thesis, University of Birmingham, 1994. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.340572.
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Lee, Jeong-Ku Augustine. "Architectural Anglicanism : a missiological interpretation of Kanghwa Church and Seoul Anglican Cathedral." Thesis, Online version, 1998. http://ethos.bl.uk/OrderDetails.do?did=1&uin=uk.bl.ethos.248487.
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Kaiser, Austin, and Austin Kaiser. "Michael Ramsey, Archbishop of Canterbury: Incarnational Anglicanism and British Society, 1928-1974." Thesis, University of Oregon, 2012. http://hdl.handle.net/1794/12367.
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This dissertation analyzes the theology and politics of Michael Ramsey between his ordination in 1928 and his retirement in 1974. Ramsey entered the priesthood after a burgeoning career in law and Liberal politics. I argue that Ramsey's later political activism as Archbishop of Canterbury was a continuation of his early political engagement at Cambridge. However, the Anglican Incarnational theological tradition exemplified in the writings of F. D. Maurice, Charles Gore, and William Temple exerted a powerful influence on Ramsey's politics after he entered the priesthood. This dissertation locates Ramsey within that Incarnational tradition, and I argue that the Incarnation was the locus not only of his theological writings and his historical writings on Anglican theology, but also of his political activism in the 1960s and early 1970s. I draw heavily on unpublished letters and autobiographical essays from the Ramsey Papers at Lambeth Palace, as well as on his speeches to ordinands and in House of Lords. Two chapters contain analyses of nearly all of Ramsey's published corpus, with one devoted to his historical writings and the other to his social theological writings. A third chapter analyzes three examples of Ramsey's activism at Canterbury (on legal reform for homosexual acts, the Rhodesian crisis of 1965, and Commonwealth immigration) within the context of his Incarnational social theology. I argue that the primary issue for Ramsey in each example was the affirmation of human dignity and conscience, regardless of race, religion, or sexual orientation, and that his belief in the post-Incarnational sanctification of humankind led him to emphasize the social values that he did.
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Grainger, Steven. "Church, society and imperial metalities, c.1790-1870 : the political and ideological context of the Canterbury Association." Thesis, University of Sussex, 1998. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.263154.
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Beecher, Alistair. "Keeping the faith : church and community in Alresford c. 1780-1939." Thesis, University of Oxford, 2017. https://ora.ox.ac.uk/objects/uuid:30d2a825-f489-43ed-9fe8-53f017fd729c.
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The Religious Census of 1851 revealed the registration district of Alresford in Hampshire to be a particular bastion of the Church of England. This study considers the basis of this Anglican strength and how the established Church managed to retain its dominance against the challenge from Nonconformity in the context of an apparent waning of religious commitment nationally. Starting from c.1780 to pick up the roots of any early signs of local dissent, the thesis considers the evolving relationship between church and community in this rural part of southern England which comprised a small but prosperous market town surrounded by a variety of agricultural parishes. The study is positioned in the national context of the major political, social and economic upheaval of the nineteenth and early twentieth centuries, concluding with the period between the two world wars. The research consists primarily, but not exclusively, of qualitative analysis, which draws on a rich variety of primary sources including clerical service registers, vestry minutes, churchwarden and overseer accounts, school, court and parish records, enclosure and tithe agreements, parish magazines, local and national newspapers and private correspondence. The general historiography to which the work contributes is around secularisation and denominational rivalry, and regular reference is made to this and more specific sub-themes throughout the thesis. I will argue that the enduring local dominance of the Church of England was due to its enormous financial strength, its central involvement in the provision of charity and welfare, a re-invigorated commitment to pastoral care and the absence of any senior local sponsorship for Nonconformity. Underpinning everything was the formation of a particularly tight nexus between church and parish elites which served to preserve effective Anglican hegemony well beyond the First World War. It was not until the 1920s and 1930s, when the church started to lose its social relevance in welfare and education nationally, that the cracks in the façade of local dominance became irrefutable.
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Zambone, Albert Louis. "The customs of moderation : Anglicanism and intellectual culture in Virginia from 1676 to 1750." Thesis, University of Oxford, 2012. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.574438.
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This inquiry centres upon the development of Anglicanism in eighteenth-century Virginia and its influence upon the intellectual culture of the Virginia master-class, the gentry of the colony who possessed an influence disproportionate to their numbers. This clerisy was formed by classical humanism, agricultural practice and agricultural theory, and the English legal and political traditions. But they were also shaped by the doctrine and practice of the Church of England, and by the Church of England's adaptation to a new environment-a new phenomenon best termed 'Virginia Anglicanism'. The influence of Virginia Anglicanism upon the intellectual culture of the elite Virginia gentry represents one expression of religion in the early Enlightenment Era. This Anglicanism was influenced by currents that flowed across the Atlantic from England. It formed one half of what might be called the 'Anglican Atlantic', sharing with Englishmen a political theology and a staunch anti-Catholicism. But Virginia intellectual culture was also preoccupied with nature, with the almost pre-lapsarian land of Virginia, and with the question of why Virginia had never been treated as such an Edenic land demanded. Virginian intellectual culture was bound to England by its similar patterns of worship, but this bond also differentiated it from all of the English colonies to the north, save Maryland. Finally, Virginians, due to the Anglican theological framework, were extraordinarily focused upon moderation in all things, while seemingly rarely achieving it. In sum, Virginians were perennially caught in a dynamic and (sometimes) fruitful tension.
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Winston, Robert George. "Martin Bucer : his influence on the English Reformation and Anglicanism / by Robert George Winston." Thesis, North-West University, 2006. http://hdl.handle.net/10394/1213.
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Martin Bucer has until very recent times been the neglected Reformer of the sixteenth century
Reformation. During the period from the 1520s to the 1550s, the name of Bucer
was synonymous with that of Martin Luther and Ulrich Zwingli as one of the leading
Reformers of the age. After gaining release from his monastic vows, Bucer followed his
parents and based himself in the imperial city of Strasbourg, where he 'began to exert an
influence both at home and elsewhere. This influence and the prominent position it thus
gave to him was ultimately to prove personally costly, for it took him out of Strasbourg and
into exile in England, where for nearly two years he was to have a major contributory role
to play on both the English Reformation and the development of Anglicanism. This thesis
intends to contribute to Church history and the history of dogma by assessing this impact.
Having introduced the subject in chapter one, this will be achieved in three primary ways.
First of all, in chapter two of the thesis I will briefly set out the backdrop to the
Reformation period by considering the great movements for change that were being
encountered in society and the Roman Catholic Church of that time. This was an era of
transition, whereas the medieval period that immediately preceded it was one of little or no
change. A continent that was unrecognisable in terms of political boundaries and economic
structures was about to be reborn into the Europe that we recognise today. It was this period
of rebirth that provided the environment into which the Reformation was born.
Having thus set the background, chapter three will concentrate on a biographical resume of
the salient features of Bucer's life. This is absolutely necessary for any attempt to
rehabilitate knowledge of the Reformer amongst twenty-first century Christians. The man,
his circumstances, the principles that motivated him in responding and reacting to the
tumultuous events around him, the manner in which he acquired his skills as a diplomat and
Reformer must all become known to us if we are to understand anything of the great
Reformer that he became.
In chapter four, the thesis focuses on Bucer's period of exile in England, setting out the
arguments to be used in assessing the importance of his work there. First of all, I refer to
the earlier influences that he exerted through the works emanating from Strasbourg that
impacted the English Bible, particularly the book of Psalms. Then the chapter continues to
trace the influence he exerted upon the liturgy, the ecclesiology, and even his sociological
impact, based on Christian principles that he argued would ultimately lead to all men living
"well and happily" in a Christian Commonwealth. Bucer established this aim as his
contribution to the Reformation in England, that is, the thorough Christianisation of the
realm. Many of these influences are little known and, thus, largely disregarded today.
Nevertheless, Bucer had a major impact on the English Reformation and Anglicanism by
means of these intluences in the literary, liturgical and ecclesiological areas.
In chapter five, the thesis draws together all these strands of influence and argues that they
have impacted the development of the English Reformation and have been formative not
only of Anglicanism, but also -perhaps surprisingly - of the Puritan movement. The now
vexed question of the oppositionist view between Anglicanism and Puritanism is addressed
as an aid to assessing Bucer's influence. The question concerning the extent to which
Anglicanism reflected his 'middle way' theology is addressed, as is his influence on the
emergent Puritan movement with some of its early emphases.
Chapter six details the concluding remarks of the thesis with special reference to further
fields of study that may well disclose an even wider influence for Bucer on the English
Reformation and its aftermath.Thesis (Ph.D. (Church and Dogma History))--North-West University, Potchefstroom Campus in association with Greenwich School of Theology, U.K., 2007.
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Trott, F. J. "Prelude to restoration : Laudians, Conformists and the struggle for 'Anglicanism' in the 1650's." Thesis, University of London, 1992. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.287277.
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Ford, Christopher Simon. "Pastors and polemicists : the character of popular Anglicanism in South east Lancashire 1847-1914." Thesis, University of Leeds, 1991. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.423300.
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James, Robert William. "Wilfred Cantwell Smith's theory of scripture related to the use of the Bible in African Anglicanism." Thesis, SOAS, University of London, 2010. http://eprints.soas.ac.uk/28855/.
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This thesis uses the theories of Wilfred Cantwell Smith about religion in general and scripture in particular. It attempts to link them more closely than Smith himself did. Building on Smith, the thesis argues that the designation of a text as scripture influences the way religious followers approach it. They bring their deepest convictions and pressing concerns to it as presuppositions, but also use the text as a window onto the transcendent, a means of grappling with ultimate reality, leading to a use of the scripture (a concept larger than the words on the page) in ordering the world as they think it should be. The thesis applies these insights to the Anglican Communion. It considers the approach to the Bible taken by formative Anglican thinkers, and declarations about the Bible from the Lambeth Conferences. It then considers the approach to the Bible in Africa, on the part of both academic theologians (many of whom are Anglicans) and of African Anglican church leaders. It focuses on Anglican biblical approaches to the issue of homosexuality, currently splitting the Communion. Both parties to this debate claim to base their position on the Bible. However, in Smith's terms, each position relies less on interpreting a text than on bringing deep convictions to scripture and working on it to establish what is thought to be the will of God and thus to order the world as it should be. The thesis argues that Smith's insights shed considerable light on the underlying dynamics of this debate, and that recognition of these dynamics would make the debate far more tractable and fruitful.
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Ball, Gail Anne. "The Best Kept Secret in the Church: The Religious Life of Women in Australian Anglicanism 1892-1995." University of Sydney. Studies in Religion, 2000. http://hdl.handle.net/2123/800.
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Ball, Gail Anne. "The best kept secret in the Church the religious life for women in Australian Anglicanism, 1892-1995 /." Connect to full text, 2000. http://hdl.handle.net/2123/800.
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Thesis (Ph. D.)--University of Sydney, 2001.Title from title screen (viewed Apr. 22, 2008). Submitted in fulfilment of the requirements for the degree of Doctor of Philosophy to the Dept. of Studies in Religion, Faculty of Arts. Degree awarded 2001; thesis submitted 2000. Includes bibliography. Also available in print form.
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Ward, Sarah. "Royalism, religion, and revolution : the gentry of North-East Wales, 1640-1688." Thesis, University of Oxford, 2016. https://ora.ox.ac.uk/objects/uuid:74c4d561-d20e-4064-8e06-0608af9d7e49.
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This thesis focuses specifically on the gentry of North-East Wales. It addresses the question of the uniqueness of the region's gentry in relation to societal organisation, authority, identity, religion, and political culture. The thesis examines the impact of the events of 1640 to 1688 on the conservative culture of the region. It assesses the extent to which the seventeenth-century crises changed that culture. Additionally, it discusses the distinctiveness of the Welsh response to those events. This thesis offers new arguments, or breaks new ground, in relation to three principal areas of historiography: the questions of Welsh identity, religion, and political culture. Within Welsh historiography this thesis argues for a continuation of Welsh identity and ideals. It uncovers a royalist, loyalist, and Anglican culture that operated using ancient ideals of territorial power and patronage to achieve its ends. In doing so it overturns a lingering idea that the Welsh gentry were anglicised and alienated from the populace. The thesis also interacts with English debates on the same themes. In exploring the unique aspects of the culture of North-East Wales, the assertion of an anglicised monoculture across England and Wales can be disproven. This allows for a more complex picture of British identity, religion, and politics to emerge. This thesis musters correspondence, material objects, diaries, notebooks, accounts, official documents, and architectural features to aid in its analysis. This breadth of evidence allows for a broad analysis of regional patterns while allowing for depth when required. The first three chapters of the thesis examine the North-East Welsh gentry in relation to the themes of Welsh society and identity; religion; and finally political culture. The final chapter comprises three case studies that explore aspects of the aforementioned themes in further depth.
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Duggan, Joseph F. "Whole and parts in Anglican ecclesiology : a critical, postcolonial theological analysis." Thesis, University of Manchester, 2010. https://www.research.manchester.ac.uk/portal/en/theses/whole-and-parts-in-anglican-ecclesiologya-critical-postcolonial-theological-analysis(7e1920f6-bc89-4d3b-a800-e67f32cc93cf).html.
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The thesis addresses controversies within Anglicanism over overlapping identities and whose differences are included or excluded as Anglicans. Overlapping identities have been perceived as challenges to ecclesial identity coherence, but the thesis asks if these might alternatively be viewed as an unrecognized manifestation of postcolonial hybrid ecclesiologies. The thesis engages Stephen Sykes' search for a systematic, ontological question as to the way the Anglican Communion is a "part" of the universal church of Christ. The thesis demonstrates the shift of whole-parts from an ontological foundation in medieval ecclesiology to a manipulation of power in contemporary ecclesiologies to exclude offensive parts and maintain coherence in identity.
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Rafidimalala, Isabelle Odette. "Logiques migratoires sur les hautes terres centrales de Madagascar : le cas des Zanakantitra de Ramainandro, depuis le début du XIXème siècle." Thesis, Paris, INALCO, 2014. http://www.theses.fr/2014INAL0025.
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L'intensité de la mobilité à l'intérieur du pays merina est illustrée par la première réforme agraire d'Andrianampoinimerina pour assurer les délimitations du royaume et en organiser l'expansion. Des territoires, les lohombitany, sont attribués à certains groupes pour récompenser la fidélité et les services rendus au souverain.Les Ramainandro, faisant partie des Merina, constituent ainsi l'objet par excellence d'une étude sur les apports des migrations. Leur regroupement à l'ouest de l'Ankaratra, suite à l'acquisition d'un lohombitany sous Radama I, leur octroya un statut social distinct, se manifestant par l'émergence de l'intelligentsia et des religieux chrétiens.Deux grandes raisons expliquent leur ascension: d'une part, le rôle catalyseur des missionnaires chrétiens qui ont fait de Ramainandro son terrain de prédilection et d'autre part, la reconnaissance française suite au soutien d'une fraction du groupe qui lutta contre l'insurrection des Menalamba au début de la colonisation.Actuellement, ils continuent de se déplacer un peu partout, sans rompre avec le territoire qui leur a été attribué, conservant leur identité d'une manière remarquable. L'attachement au tombeau ancestral et aux terres ancestrales constitue une preuve irréfutable de l'appartenance territoriale et l'identité du groupe. En outre, les membres du groupe ont constitué une généalogie profonde justifiant leur droit au lohombitany. De puissants réseaux d'associations sont formés pour revendiquer le statut de Ramainandro.L'étude généalogique, l'analyse biographique ainsi que les récits de vie permettent de découvrir le portrait des Ramainandro, comme groupe appartenant anciennement à l'Ambodirano et l'ImerinaThe degree of mobility within the Merina region is showed by the first agrarian reform leaded by the King Andrianampoinimerina in order to ensure the limits of the kingdom and organize its expansion in the 18th century. Territories, called lohombitany are at that time allotted to some groups by way of reward for the loyalty and service towards the sovereign. The Ramainandro, part of the Merina tribe are an excellent topic for a study about the contribution of migration. Their grouping in the west of the Ankaratra massif, due to the acquisition of a lohombitany under Radama I, conferred them a distinct status, confirmed by the emergence of the Christian intelligentsia and monks. Two main reasons can explain the exceptional rise of this tribe: on one hand, the catalyst role of the Christian missionary who chose Ramainandro as one of its favorite field; on the second hand, the French recognition resulting from the support given by a fraction of the group which helped to weaken the anti-French insurrection of the Menalamba, on the beginning of colonization. Currently, they continue to migrate without breaking with the territory assigned to them, retaining their identity in a remarkable way. The attachment to ancestral shrine and ancestral lands is an irrefutable proof of territorial belonging and group identity. In addition, the group carried out a detailed genealogy in order to justify their right to the lohombitany in question. Moreover, powerful networks of associations are founded to claim the status of Ramainandro. The genealogical study, biographical and life stories help to discover the portrait of Ramainandro tribe as formerly belonging to the groups of Ambodirano and Imerina
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Pickard, Stephen. "The purpose of stating the faith : an historical and systematic inquiry into the tradition of fundamental articles with special reference to Anglicanism." Thesis, Durham University, 1990. http://etheses.dur.ac.uk/6220/.
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Stating the faith in the form of fundamental articles has, historically, provided an important strategy by which the identity and continuity of the Church has been expressed. The issue underlying this ecclesiological context of fundamental articles concerns the truth of the one-in-Christ bond in Christianity. However discussion of fundamental articles of the faith has, from the Post-Reformation period, tended to occur as somewhat disconnected from wider concerns to do with the belief, discipleship and mission of the Church. One result is that important issues and motives implicit in the attempt to articulate the fundamental articles of Christianity remain undisclosed and undeveloped. By means of a multi-level approach - contemporary relevance (Part One), historical development (Part Two), case studies (Part Three) and systematic inquiry (Part Four) - this thesis develops an understanding of fundamental articles which shows how the theme is enmeshed within and contributes to the dynamic of Christian faith in the Church. The resources for this inquiry are drawn from an extensive, but hitherto largely unexamined treatment, of the theme of fundamental articles in Anglicanism. The Protestant tradition of speaking about fundamental articles of faith is found to offer an important medium through which the reality of being one-in-Christ can be identified, communicated and strengthened. In this way the tradition proves a valuable means for uncovering and examining the purpose(s) of stating the faith. The problematic role of fundamental articles in Anglican self- understanding reveals itself as an instance of a more general, controversial and unfinished task in theology to state the truth of God’s creating and redeeming love. The thesis thus draws attention to the significance of fundamental articles for expressing the nature and form of ecclesial faith and discipleship. A positive rationale emerges for a more intensive and discerning engagement with the fundamental articles tradition as a strategy by which theology can serve the mission of the Church.
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Nolan, Randall. "A Mediating Tradition: The Anglican Vocation in Australian Society." Thesis, Griffith University, 2008. http://hdl.handle.net/10072/366465.
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The Anglican Church of Australia agreed to a national constitution in 1962. Yet at a national level it is hardly a cohesive body with a sense of unity and common purpose. Historically, Australian Anglicanism developed along regional lines, with the result that diocesan separateness rather than national unity became enshrined as a foundational principle of Anglicanism in Australia. This study questions this fundamental premise of the Anglican tradition in Australia. It argues (1) that it is not a true reflection of the Anglican ethos, both in its English origins and worldwide, and (2) that it prevents Anglicanism in Australia from embracing its national vocation.
An alternative tradition has been present, in fact, within Australian Anglicanism from the beginning, although it has not been considered to be part of the mainstream. Bishop Broughton, the first Anglican bishop in Australia, was deeply sensitive to the colonial context in which the Anglican tradition was being planted, and he adapted it accordingly. So too, a century later, Bishop Burgmann of Canberra and Goulburn argued for Anglicanism to embrace its national vocation. The views of both these pioneering bishops were consistent with the national principle that lay at the heart of the Anglican ethos from as far back as the English Reformation. The central part of this study explores this national emphasis in Anglican thought, which is present in the thought of Richard Hooker and received renewed emphasis in the writings of Broad Church Anglicans like Coleridge, Arnold and Maurice in nineteenth century England. The national principle did not disappear with the birth of global Anglicanism. The principle of inculturation, always implicit in the Anglican tradition in England, now became an Anglican imperative. The American Revolution indicated that the vocation of each cultural expression of Anglicanism is intricately bound up with the life of the particular society to which it belongs. A study of Lambeth documents demonstrates this growing cultural awareness within global Anglicanism. The present crisis of authority in the Anglican Communion should not be allowed to divert attention away from the national vocation of each particular or national church, in keeping with one of the central tenets of the English Reformation.
Important theological and ecclesial issues are at stake. It is very easy for Anglicanism to lapse into an in-house conversation, forgetting that doctrine is part of a human and not just an ecclesiastical conversation. At the heart of the Anglican ethos is a ‘reconciling method’. In a fragmented world, Anglicanism is called to be a mediating presence, engaging with the differences that threaten to divide nations and communities. The Anglican via media needs to be released from ecclesiastical confinement to do its proper work within national life. So too, the notion of ‘comprehensiveness’, long considered to be a central aspect of the Anglican ethos, needs to be placed at the service of the national and international community, especially in a post-colonial world. Conversation and community need to take precedence over fragmentation and hostility. The Anglican tradition was made for such a time, and needs to apply its theological and ecclesial resources to broader issues than its own survival. Ultimately it is a question of integrity: whether Anglicanism is prepared to embody its vision of unity within its own life, and to share it with the wider human community; whether it is willing to live with the risks of engagement, accepting that the ongoing tension between gospel and culture is part of its vocation.
The final section of the study will seek to apply these insights to the Australian context. Anglicanism has, in fact, been part of the Australian story from the beginning of European settlement. It must not retreat into a private religious world, or assume a comfortable establishment status as it tended to do in the decades after Federation. It needs to be part of the ongoing debate about Australia – what Australia is and what it stands for. The Anglican tradition must both engage in the conversation about Australia and act as a prophetic and mediating presence, especially at the points of tension which cause fractures in national life. Particular attention will be paid to three key themes in Australian life: the Anzac tradition, race, and land. Each of these presents Anglicanism with both a challenge and an opportunity. Australia needs the insights and resources that the Anglican tradition brings, and Anglicanism needs to grasp that it is both Anglican and Australian. It must therefore get its own house in order for the sake of the nation.Thesis (PhD Doctorate)
Doctor of Philosophy (PhD)
School of Arts
Faculty of Arts
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Lira, Lilian Conceição da Silva Pessoa de. "Elementos teopedagógicos afrocentrados para superação da violência de gênero contra as mulheres negras: diálogo com a comunidade-terreiro Ilè À Se Yemojá Omi Olodó e "O acolhimento que alimenta a ancestralidade"." Faculdades EST, 2014. http://tede.est.edu.br/tede/tde_busca/arquivo.php?codArquivo=551.
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Centro Universitário Metodista IPAJunta Nacional de Educação Teológica da Igreja Episcopal Anglicana do Brasil
A presente tese é fruto do diálogo entre a tradição cristã anglicana e a tradição do Batuque, com o objetivo de identificar nas ações educativas e nos processos pedagógicos da Comunidade-Terreiro Ilè Àṣẹ Yemọjá Omi Olodò, elementos teopedagógicos de empoderamento e autonomia das mulheres negras, possibilitando melhores condições para superação da violência de gênero. Sendo seu contexto latino-americano, adota a metodologia de pesquisa própria da Teologia da Libertação (TdL), que tem na tríade ver-julgar-agir seus passos metodológicos. Cada passo é assumido por um dos três capítulos que compõem o texto, sendo possível ver o cenário das religiões afro-brasileiras e afro-gaúchas, com foco especial na única tradição de matriz africana no Rio Grande do Sul: o Batuque, bem como apresentar as características do papel das mulheres nesse complexo religioso. São apresentados também um panorama da história do Ilè e a descrição das suas ações educativas e dos seus processos pedagógicos. O embasamento teórico da pesquisa parte das conceituações de gênero, violência de gênero, violência contra as mulheres negras, etnicidade e religião, para assegurar suas relações a partir da compreensão de uma interseccionalidade emergente, que tem na tradição e na ancestralidade aspectos afrocentrados para julgar a realidade de violência de gênero contra as mulheres negras. Na sequência, é feita a análise, numa perspectiva afrocentrada, de depoimentos de cinco mulheres negras e da liderança do Terreiro, a partir da qual foi possível identificar o alimento que alimenta a ancestralidade como processo civilizatório de (re)fundação da humanidade como elementos teopedagógicos que podem contribuir para o fortalecimento das ações para superação da violência de gênero contra as mulheres negras.
The current thesis is a fruit of the dialog between the Anglican Christian tradition and the Batuque tradition, with the goal of identifying within the educational actions and the pedagogical processes of the Terreiro Community Ilè Àṣẹ Yemọjá Omi Olodò, theo-pedagogical elements of empowerment and autonomy of the black women, making it possible to have better conditions to overcome gender violence. Since its context is Latin American, it adopts the research methodology that is specific to Liberation Theology, which has as its methodological steps the triad see-judge-act. Each step is dealt with by one of the three chapters which make up the text, being that it is possible to see the scenario of the Afro-Brazilian and Afro-Gaúcho religions with a special focus on the only African matrix tradition in Rio Grande do Sul: the Batuque, as well as to present the characteristics of the role of the women in this religious complex. A panorama of the history of the Ilè and the description of its educational actions and its pedagogical processes are presented. The theoretical base of the research stems from the conceptualizations of gender, gender violence, violence against black women, ethnicity and religion, to assure their relations based on the comprehension of an emerging intersectionalism, which has, within the tradition and ancestry, Afro-centered aspects with which to judge the reality of gender violence against black women. In sequence, an analysis is made from an Afro-centered perspective, of the testimonies of five black women and of the leader of the Terreiro, from which it was possible to identify the food which feeds the ancestry as a civilizational process of (re)founding humanity with theo-pedagogical elements which can contribute to the strengthening of the actions for overcoming gender violence against black women.
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Leedham, Susan. "Curating a gentleman's library : practices of acquisition, display and disposal in the Cottonian Collection, 1791-1816." Thesis, University of Plymouth, 2018. http://hdl.handle.net/10026.1/12176.
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This thesis examines the book and archival holdings of the Cottonian Collection – a national designated eighteenth-century collection of fine art and books – between 1791 and 1816, the period of William Cotton II’s custodianship. Prior to this thesis, the Cottonian Collection has not been the subject of a full-length academic study. Whilst the art holdings have received some attention, the book and archival contents have not been examined. This thesis addresses this imbalance by conducting a thorough examination of the archival holdings and the history of the book collection. Taking the actions of the collection’s penultimate private owner, William Cotton II, as its primary focus this thesis examines the curatorial practices of acquisition, preservation and disposal through three key lenses: the presentation of the collection as a symbol of gentlemanly status, the evolution of Enlightenment cosmopolitanism thought, and the rise of Anglican Evangelicalism during this period. In doing so, this thesis considers the effects of the broader societal, political and religion changes on a national designated collection during a period defined by ideological threat and revolutionary warfare. In the process, it seeks to embed the history of the Cottonian Collection within the broader context of late-eighteenth-century book collecting practices.
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Rodgers, Clinton Kyle. "Sin, Satan, and Sacrilege: Antitheatricality, Religion, and the Sensory Order in Elizabethan England." Miami University / OhioLINK, 2016. http://rave.ohiolink.edu/etdc/view?acc_num=miami1467128449.
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Lane, Lewis Calvin III. "Finding Elizabeth: history, polemic, and the Laudian redefinition of conformity in seventeenth century England." Diss., University of Iowa, 2010. https://ir.uiowa.edu/etd/2924.
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The "beauty of holiness," the ceremonialist agenda of the Laudians during the Personal Rule of King Charles I (r.1625-1649), was in many ways a serious shift from and challenge to the devotional and theological ethos that had dominated the Church of England since the 1570s. So stark was this shift that scholars today regularly cite the rigid enforcement of the "beauty of holiness" as one of the precipitating causes of the English Civil Wars that broke out in 1642. The rise of Laudianism, then, and its claim on the character of the nation's established church, the church's devotional life, and England's confessional identity, was no small matter. Perhaps the most understudied aspect of the Laudian movement was the way this circle of clergy argued that their program for the church was neither a challenge nor, for that matter, innovative. Recent historians have described how the Laudians used various rhetorical strategies to present their vision as perfectly orthodox, a mere restatement of old-fashioned principles and practices long enjoyed since the happy reign of Queen Elizabeth (r.1558-1603). Developing arguments from scripture, from the practice of the early church, or simply the more obvious need to worship God with reverence, the Laudians shifted their apologetic strategies depending on the moment. This project considers in detail a particular Laudian strategy - the appeal to precedents from the Elizabethan church. In addition to reflecting on the malleable nature of history in the early modern period and on the character of what one might call the rhetoric of conservatism, this project reveals the power of the image of Elizabeth Tudor in seventeenth century religious polemics.
This dissertation is concerned not so much with Puritans, but rather with two groups who both claimed to be conformists and who both based that claim on adherence to Elizabethan principles. Both Laudians and, as one scholar describes them, "old style" conformists both claimed ownership of a legitimating Elizabethan past and thus ownership of a normative identity. At a broad level, my research seeks to understand a moment of religious and social change and how that change was persistently negotiated by recourse to history. My goal is to consider the way the Laudians appropriated the image of Elizabeth for their own designs. This examination does not end with the reign of Charles, however. The Laudian claim of true conformity and denial of innovation did not end when civil war erupted in 1642 or even when the king was executed in 1649. One finds this historical claim in the mouth of Archbishop William Laud at his trial for treason. Likewise, one finds during the Cromwellian Protectorate in the 1650s the rise of full historical enterprises, not simply the invocation of history in polemic. When the monarchy was restored in 1660, works by the Laudian historian Peter Heylyn were ready for Royalist consumption and, as one might suspect, they offer an interpretation of the past that legitimates the Laudian program and brands its opponents as foreign and dangerous. This type of literature was polemic under the form of history. Yet we cannot casually dismiss such arguments as simple propaganda. We must understand them instead as alternative readings of the past, stories that contemporaries told themselves and which worked to confirm a particular vision of the world. My project, in sum, will offer an assessment of the way historical claims functioned within the discourse of religious and political legitimacy at a time of intense religious and political strife. My concluding argument is that the tradition known as Anglicanism, while it had a long gestation, was born not in the reign of Elizabeth or even in the early Stuart period, but rather at the Restoration in 1660 when Charles II came to the throne and a particular vision of what it meant to be a loyal conformist achieved canonical status.
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Harjung, Anna Joy. "The Effects of the Evangelical Reformation Movement on Jane Austen and Charlotte Bronte as Observed in Mansfield Park and Jane Eyre." Thesis, Virginia Tech, 2019. http://hdl.handle.net/10919/93256.
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This thesis attempts to clarify how the authors incorporated their theological beliefs in their writing to more clearly discover, although modern audiences often enjoy both authors, why Charlotte Bronte was unimpressed with Jane Austen. The thesis is an examination of the ways in which Jane Austen and Charlotte Bronte interact with the Evangelical Reformation within the Anglican Church in their novels Mansfield Park and Jane Eyre, respectively. Both authors, as daughters of Anglican clergymen, were aware of and influenced by the movement, but at varying degrees. This project begins with a brief explanation of the state of the Anglian Church and beginnings of the Evangelical Reformation. The thesis then examines George Austen's influence on his daughter and the characters and text of Mansfield Park to observe the ways in which traditional Anglicanism and tenets of Evangelicalism are discussed in the novel, revealing more clearly where Austen's personal beliefs aligned. Similarly, the project then analyzes Patrick Bronte's influence on Charlotte Bronte and evaluates the characters and text of Jane Eyre to mark the significance of the Evangelical movement on Charlotte Bronte. After studying these works and religious components of their lives, the thesis argues that Austen's traditionally Anglican subtlety with the subject of religion did not appeal to Bronte's passion for the subject, clearly inspired by the Evangelical Reformation.Master of Arts
Charlotte Brontë was unimpressed with the writing of Jane Austen, which is surprising as the audience for one author usually also enjoys the other author as well. Although the specific reason for Brontë’s distaste for Austen is unknown, this thesis proposes that Brontë disagreed with how Austen portrayed Evangelicalism. Both Brontë and Austen were Anglican clergymen’s daughters, and they both grew up with an awareness of the Evangelical Reformation occurring in the Anglican Church. Brontë was influenced by the movement more, which this thesis shows after first outlining the Evangelical Reformation, exploring Austen’s relationship with it and how it appears in Mansfield Park, and then examining Brontë’s relationship with the Reformation and how it appears in Jane Eyre as well. This thesis contains brief historical and biographical sketches of the authors and their families, literary examinations of the novels Mansfield Park and Jane Eyre to study how the authors interacted with the Evangelical ideals, and an analysis that looks at faith in these two novels in a comparative way to explain why Brontë might have disagreed with and therefore disliked Austen’s writing.
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Joyner, John Edward III. "The architecture of orthodox Anglicanism in the Antebellum South : the principles of Neo-Gothic parish church design and their application in the southern parish church architecture of Frank Wills and his contemporaries." Diss., Georgia Institute of Technology, 1998. http://hdl.handle.net/1853/22975.
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Lane, Jonathon. "Anchorage in Aboriginal affairs: A. P. Elkin on religious continuity and civic obligation." University of Sydney, 2008. http://hdl.handle.net/2123/3691.
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Doctor of Philosophy (PhD)In Australian Aboriginal affairs, the acculturative strand of assimilation developed in large part from Elkin’s religious and Idealist commitment, for which in the years 1928 to 1933 he won social-scientific authority. In competition with both an eliminationist politics of race and a segregationist politics of territory, Elkin drew upon religious experience, apologetics, sociology, and networks to establish a ‘positive policy’ as an enduring ideal in Aboriginal affairs. His leadership of the 1930s reform movement began within the Anglican Church, became national through civic-religious organs of publicity, and gained scientific authority as Elkin made religious themes a central concern in Australian anthropology. But from the 1960s until recently, most scholars have lost sight of the centrality of Idealism and religion in our protagonist’s seminal project of acculturative assimilation. This thesis aims to show how Elkin dealt with problems fundamental to twentieth century Aboriginal affairs and indeed to Australian modernity more generally – problems of faith and science, morality and expediency – in developing his positive policy towards Aborigines.
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Le, Couteur Howard Philip. "Brisbane Anglicans: 1842-1875." Australia : Macquarie University, 2007. http://hdl.handle.net/1959.14/19809.
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Thesis (PhD)--Macquarie University, Division of Humanities, Department of Modern History, 2007.Bibliography: leaves 426-449.
Introduction -- Founding a colonial settler society with 'the blessing of nobleman and parson' -- Exporting gentry values: Brisbane's first Anglican bishop -- A clerical caste? A different kind of gentleman? Clergy and their wives -- In their place: being English and being Anglican in early Queensland -- Brisbane Anglicans: a socio-economic profile -- Women's business: domesticity and upholding the faith -- Men's business: the public face of the Church -- Beyond one man's power: Anglican parish life -- Establishing a synod for the diocese -- Conclusion.
The mid-nineteenth century was marked by a rapid expansion of the Church of England throughout the British Empire, much of the impetus coming from missionary societies and ecclesiastical and political elites in England. In particular, High Churchmen promoted the extension of the episcopate to provide the colonies with a complete Anglican polity, and in an effort to transmit to the colony something of the Anglican/English culture they valued. The means used were the Colonial Bishoprics Fund (CBF) and the Society for the Propagation of the Gospel (SPG), both of which were supported by a Tory paternalist elite in England. This study concerns the foundation of the Diocese of Brisbane in 1859, which was a part of this expansion, and which was effected during the brief Tory administration of Lord Derby. It is unsurprising then, that the first Bishop of Brisbane, the Right Reverend E.W. Tufnell, came from the Tory High Church tradition. The clergy he took to the diocese were of a similar theological and social outlook.--The period from the proclamation of free settlement in the Moreton Bay District in 1842 to the departure of the bishop for retirement in England in 1874, was a period of rapid population growth, immigrants arriving mainly from Britain and Ireland. The policy of the imperial government was to try to balance the emigration from Ireland, England, Scotland and Wales in proportion to their population and religious denomination. This meant that Anglicans were not as strongly represented in the colonial population as in England; emigrants from the other three countries being much less likely to be Anglicans. The bulk of those arriving in Queensland were working class or petit bourgeois, so consequently the socio-economic structure of Anglicanism in Queensland did not reflect that in England. Moreover, by the time the first Anglican bishop arrived in Brisbane, all state support for religious purposes was withdrawn. The Church of England in Queensland had to adapt to these significant differences of context.--Drawing on parish and diocesan records, the records of SPG, CBF and other organisations in England, personal documents (diaries and letters) and newspapers, this survey of Anglicanism in Brisbane diocese in the early colonial period, charts some of the ways Anglicans devised to create a distinctively Anglican community. The gendered roles of Anglican men and women; the various ways in which parishes came into being, were administered and financed; and the creation of a diocesan synod all bear testimony to the adaptability of Anglicans to their colonial context. Though the framework of this study is provided by the institutional church, diocesan records are sparse, and much of the content concerns the Anglican laity. This has provided an opportunity to explore heretofore neglected aspects of Anglicanism. It is a small beginning in the writing of a 'bottom-up' history of the Anglican Church in Australia.
Mode of access: World Wide Web.
vi, 449 leaves ill
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Lemaître, Franck. "Le rapprochement des églises anglicanes et luthériennes en Europe : enjeux théologiques des dialogues." Strasbourg, 2009. http://www.theses.fr/2009STRA1024.
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Cette thèse traite de l'évolution des relations entre anglicans et luthériens en Europe dans les dernières décennies. Elle analyse les rapports successifs des commissions théologiques mixtes (à partir du milieu des années 1960) ainsi que les "déclarations" officiellement ratifiées en Europe, qui établissent de manière irréversible une plus grande unité entre Eglises anglicanes et luthériennes : déclaration de Meissen signée en 1991 par les Eglises luthériennes, réformées et unies d'Allemagne et par l'Eglise anglicane d'Angleterre : déclaration de Porvoo signée en 1996 par une majorité d'Eglises luthériennes scandinaves et baltes et par les Eglises anglicanes de Grande-Bretagne et d'Irlande ; et enfin déclaration de Reuilly signée en 2001 par les Eglises luthériennes et réformées françaises et par les Eglises anglicanes de Grande-Bretagne et d'Irlande. .This dissertation deals with the evolution of the relationships between Anglicans and Lutherans in Europe in the last decades. It analyses the successive reports of the joint theological commissions (from the middle of the 1960s and the "declarations" officially ratified in Europe, which irrevocably establish a fuller unity between Anglican and Lutheran Churches : the declaration of Meissen signed in 1991 by the Lutheran, Reformed and United Churches in Germany and by the Anglican Church of England : the declaration of Porvoo signed in 1996 by a majority of Scandinavian and Baltic Lutheran Churches and by the Anglican Churches in Great Britain and Ireland ; and finally the declaration of Reuilly signed in 2001 by the French Lutheran and Reformed Churches and by the Anglican Churches in Great Britain and Ireland. .
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Kirby, James. "Historians and the Church of England : religion and historical scholarship, c.1870-1920." Thesis, University of Oxford, 2014. http://ora.ox.ac.uk/objects/uuid:7056c671-d64b-4014-b209-f4f5dde2d39d.
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The years 1870 to 1920 saw an extraordinary efflorescence of English historical writing, dominated by historians who were committed members of the Church of England, many of them in holy orders. At a time when both history and religion were central to cultural life, when history was becoming a modern academic discipline, and when the relationship between Christianity and advanced knowledge was under unprecedented scrutiny, this was a phenomenon of considerable intellectual significance. To understand why this came about, it is necessary to understand the intellectual and institutional conditions in the Church of England at the time. The Oxford Movement and the rise of incarnational theology had drawn Anglicans in ever greater numbers towards the study of the past. At the same time, it was still widely held that the Church of England should be a ‘learned church’: it therefore encouraged scholarship, sacred and secular, amongst its laity and clergy. The result was to produce historians who approached the past with a new set of priorities. The history of the English nation and its constitution was rewritten to show that the church – and especially the medieval church – was the originator and guarantor of modern nationality and liberty. Attitudes to the Reformation shifted from the celebratory to the sceptical, or even the downright hostile. Economic historians even came to see the Reformation as a social revolution – as the origin of modern poverty or capitalism. New and distinctive ideas about progress and divine providence were developed and articulated. Most of all, an examination of Anglican historical scholarship shows the continued vitality of the Church of England and the limitations to the idea that intellectual life was secularised over the course of the nineteenth century. Instead, historiography continued to be shaped by Anglican thought and institutions at this critical stage in its development.
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MacSwain, Robert Carroll. "'Solved by sacrifice' : Austin Farrer, fideism, and the evidence of faith." Thesis, St Andrews, 2010. http://hdl.handle.net/10023/920.
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Lane, Jonathon. "Anchorage in Aboriginal affairs: A. P. Elkin on religious continuity and civic obligation." Thesis, The University of Sydney, 2007. http://hdl.handle.net/2123/3691.
Full textAbstract:
In Australian Aboriginal affairs, the acculturative strand of assimilation developed in large part from Elkin’s religious and Idealist commitment, for which in the years 1928 to 1933 he won social-scientific authority. In competition with both an eliminationist politics of race and a segregationist politics of territory, Elkin drew upon religious experience, apologetics, sociology, and networks to establish a ‘positive policy’ as an enduring ideal in Aboriginal affairs. His leadership of the 1930s reform movement began within the Anglican Church, became national through civic-religious organs of publicity, and gained scientific authority as Elkin made religious themes a central concern in Australian anthropology. But from the 1960s until recently, most scholars have lost sight of the centrality of Idealism and religion in our protagonist’s seminal project of acculturative assimilation. This thesis aims to show how Elkin dealt with problems fundamental to twentieth century Aboriginal affairs and indeed to Australian modernity more generally – problems of faith and science, morality and expediency – in developing his positive policy towards Aborigines.
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Godfrey, N. C. J. "Understanding genocide : the experience of Anglicans in Rwanda, c.1921-2008." Thesis, University of Cambridge, 2009. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.599458.
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This dissertation aims to provide a deeper understanding of the relationship between Christianity and genocide in Rwanda, looking in particular at the ways in which Anglican adherents narrate their experience of 1994. Chapter one explores the novel means of narrating one’s life which the Rwanda Mission introduced into Rwanda, and the practice of publicly giving one’s conversion testimony which was a defining characteristic of the East African Revival. Chapters two, three and four illuminate the past against which present-day Anglican accounts of 1994 are told. Chapter two argues that Anglican missionaries, like their Catholic counterparts and Belgian administrators, were obsessed with ethic categories and favoured the Tutsi because of their common European thinking concerning race. Chapter three examines post-colonial Rwanda, and shows that close cooperation between church and state followed when the Anglican predilection for the Tutsi wavered in the context of a Hutu-dominated republic. Against the background of civil war from 1990, chapter four shows that though a more inclusive territorial definition of Rwandan identity existed, ethnic identity gained a greater saliency as extremist rhetoric portrayed the RPF and Tutsis living in Rwanda as a threat to the country. Chapter five considers how perpetrators have reinterpreted their actions in the post-genocide context. Chapter six reveals how rescuers’ present-day explanations obscure their motivations for protecting people in 1994. Chapter seven discusses how through their narratives of divine intervention survivors expand their conversion testimonies, position themselves in the community and make claims on society. The study examines the variety of roles Anglicans played during the genocide, and the manner in which Christian thought was so conceived as to support genocidal violence, protect those at risk, and encourage survivors, but also to show how converts interpret the past to position themselves in the present.
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Beji, Nadia. "Possession in the Modern Age : a Jungian analysis of possession within the Anglican faith." Thesis, Högskolan i Gävle, Avdelningen för kultur-, religions- och utbildningsvetenskap, 2012. http://urn.kb.se/resolve?urn=urn:nbn:se:hig:diva-12011.
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This essay uses interviews to gather information regarding the experience and belief which exists in regards to possession within the Anglican faith. It also uses Jungian psychology to analyse these experiences and beliefs; this is interesting because even in the modern day of science, possession continues to be a phenomenon. It still occurs closer to home than we may think; a modern western country such as England, where Anglicanism is the state religion, have special ministries assigned to deal with this in every diocese. The information was gathered through interviews and literature, to give both a qualitative and a quantitative perspective. This essay presents a possible psychological explanation for the cases of possession as experienced within the Anglican faith, which provides an alternative to the distress these individuals are experiencing rather than assuming it necessarily is of a spiritual nature. It does not, however, seek to prove or disprove the possibility of a spiritual cause behind this phenomenon.
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Lake, Meredith Elayne. "'Such Spiritual Acres': Protestantism, the land and the colonisation of Australia 1788 - 1850." Thesis, The University of Sydney, 2008. http://hdl.handle.net/2123/3983.
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This thesis examines the transmission of Protestantism to Australia by the early British colonists and its consequences for their engagement with the land between 1788 and 1850. It explores the ways in which colonists gave religious meaning to their surrounds, particularly their use of exile and exodus narratives to describe journeying to the colony and their sense of their destination as a site of banishment, a wilderness or a Promised Land. The potency of these scriptural images for colonising Europeans has been recognised in North America and elsewhere: this study establishes and details their significance in early colonial Australia. This thesis also considers the ways in which colonists’ Protestant values mediated their engagement with their surrounds and informed their behaviour towards the land and its indigenous inhabitants. It demonstrates that leading Protestants asserted and acted upon their particular values for industry, order, mission and biblicism in ways that contributed to the transformation of Aboriginal land. From the physical changes wrought by industrious agricultural labour through to the spiritual transformations achieved by rites of consecration, their specifically Protestant values enabled Britons to inhabit the land on familiar material and cultural terms. The structural basis for this study is provided by thematic biographies of five prominent colonial Protestants: Richard Johnson, Samuel Marsden, William Grant Broughton, John Wollaston and John Dunmore Lang. The private and public writings of these men are examined in light of the wider literature on religion and colonialism and environmental history. By delineating the significance of Protestantism to individual colonists’ responses to the land, this thesis confirms the trend of much recent British and Australian historiography towards a more religious understanding of the eighteenth and early nineteenth centuries. Its overarching argument is that Protestantism helped lay the foundation for colonial society by encouraging the transformation of the environment according to the colonists’ values and needs, and by providing ideological support for the British use and occupation of the territory. Prominent Protestants applied their religious ideas to Australia in ways that tended to assist, legitimate or even necessitate the colonisation of the land.
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Lake, Meredith Elayne. "'Such Spiritual Acres': Protestantism, the land and the colonisation of Australia 1788 - 1850." University of Sydney, 2008. http://hdl.handle.net/2123/3983.
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Doctor of PhilosophyThis thesis examines the transmission of Protestantism to Australia by the early British colonists and its consequences for their engagement with the land between 1788 and 1850. It explores the ways in which colonists gave religious meaning to their surrounds, particularly their use of exile and exodus narratives to describe journeying to the colony and their sense of their destination as a site of banishment, a wilderness or a Promised Land. The potency of these scriptural images for colonising Europeans has been recognised in North America and elsewhere: this study establishes and details their significance in early colonial Australia. This thesis also considers the ways in which colonists’ Protestant values mediated their engagement with their surrounds and informed their behaviour towards the land and its indigenous inhabitants. It demonstrates that leading Protestants asserted and acted upon their particular values for industry, order, mission and biblicism in ways that contributed to the transformation of Aboriginal land. From the physical changes wrought by industrious agricultural labour through to the spiritual transformations achieved by rites of consecration, their specifically Protestant values enabled Britons to inhabit the land on familiar material and cultural terms. The structural basis for this study is provided by thematic biographies of five prominent colonial Protestants: Richard Johnson, Samuel Marsden, William Grant Broughton, John Wollaston and John Dunmore Lang. The private and public writings of these men are examined in light of the wider literature on religion and colonialism and environmental history. By delineating the significance of Protestantism to individual colonists’ responses to the land, this thesis confirms the trend of much recent British and Australian historiography towards a more religious understanding of the eighteenth and early nineteenth centuries. Its overarching argument is that Protestantism helped lay the foundation for colonial society by encouraging the transformation of the environment according to the colonists’ values and needs, and by providing ideological support for the British use and occupation of the territory. Prominent Protestants applied their religious ideas to Australia in ways that tended to assist, legitimate or even necessitate the colonisation of the land.
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Dimanopoulou-Cohen, Pandora. "Entre doctrines religieuses et actions politiques : le rapprochement des Églises anglicanes avec l’Église orthodoxe grecque, 1903-1930." Paris, EHESS, 2014. http://www.theses.fr/2014EHES0127.
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Cette thèse examine la question du dialogue interconfessionnel en Europe durant la grande guerre, puis pendant la période de l’entre-deux-guerres. Il s’agit de comprendre, à l’aide des archives de l’époque, le développement des relations entre les églises anglicanes et l’église orthodoxe grecque, puis d’étudier la stratégie réactionnaire du Vatican face à la perspective de l’unification des deux églises. L’enjeu est donc de revenir sur les causes profondes des alliances et des antagonismes entre ces trois confessions chrétiennes et de saisir pourquoi et comment ce projet à l’origine ecclésiastique et religieux - réaliser l’unité des églises- est-il devenu un enjeu politique de premier plan aux yeux des principales puissances politiques de l’époque ? Cette recherche vise ainsi à éclairer les motivations ainsi que les difficultés auxquelles le mouvement œcuménique s’est trouvé confronté à ses débuts. En essayant d’expliquer la portée et le sens des actions et des discours des agents religieux pour répondre aux défis séculiers inédits auxquels ils devaient faire face, depuis le cataclysme de la première guerre mondiale jusqu’à l’avènement des régimes totalitaires et les répercussions néfastes de la grande dépression de 1929, ce travail permet en retour d’appréhender l’évolution des rapports interconfessionnels, entre dynamique œcuménique et reconfiguration ou reformulation des concurrences ecclésiales héritées, à l’aune des transformations politiques et idéologiques complexes de cette périodeThis thesis aims to cast new light on the rapprochement of the Anglicans and the greek orthodox churches (1903-1930), viewed from a socio-historical perspective, based on different sources of archives of the period. It seeks to record the various stages of the relations between anglicanism and orthodoxy, as well as examine the reactionary strategy of the Vatican vis-à-vis the unification of both churches. A further aim is to study and analyze alliances and antagonisms between these three christian confessions and then to interpret the origins of ecclesiastical and religious purpose – the unity of christendom – and moving towards the sphere of political and diplomatic interests of states. The object, therefore, of “Christian unity” is situated, not only in the field of doctrinal theology, but mainly at the intersection between international relations, diplomatic history and religious sociology. Thus, this research aims to clarify the motivations as well as the difficulties with which the ecumenical movement was confronted during its origins. Whilst trying to explain the significance and the direction of the actions and the discourses of religious agents in order to answer to the new secular challenges, posed since the cataclysm of the first world war up until the advent of totalitarian regimes and the harmful repercussions of the great depression of 1929, this work tries to understand the evolution of the interdenominational relations between ecumenical dynamics and reconfiguration or reformulation of the inherited ecclesiastical competition, in the light of the complex political and ideological transformations of this period
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Davidson, Melissa. "Preaching the Great War: Canadian Anglicans and the war sermon 1914-1918." Thesis, McGill University, 2013. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=114214.
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When the British declared war on Germany on August 4, 1914, the Dominion of Canada, as part of the British Empire, was also at war. As an overwhelmingly Christian nation, Canada's mobilization included not only its manpower, industrial capacity, and agricultural wealth, but also its spiritual resources. This thesis focuses on views of the Great War offered by Canada's Anglican clerics from 1914 to 1918 through an analysis of sermons and other documents. Situated at a crucial junction between the religious and political life, clerical rhetoric about the war provides an invaluable tool for understanding how a people's religious and national identities shaped one another during this critical period. Rather than painting the conflict in stark terms of 'good and evil,' Canada's Anglican clerics appealed to theological ideas of repentance and righteousness. The clerics denounced national sins and called on Canadians to shoulder their responsibilities both as citizens of the Empire and as Christians. Identifying and negotiating the responsibilities of citizenship in the crucible of war were key elements in the clerical rhetoric, as they sought to construct and connect their overlapping identities as Anglicans, citizens of the Empire, and as Canadians.Quand l'Angleterre a déclaré la guerre à l'Allemange le 4 août 1914, le Dominion du Canada a été impliqué parce qu'il faisait partie de l'Empire britannique. La mobilisation du Canada a principalement inclus des gens et des capacité industrielles et agricol. Toutefois, comme le pays était majoritairement de religion chrétienne, la mobilisation du Canada a aussi collaboré à l'élaboration de nombreuses ressources spirituelles. Cette thèse se concentre donc sur les opinions à propos de la Première Guerre mondiale présentées par les prêtes anglicans du Canada entre 1914 et 1918. Ell fait une analyse des sermons et autre documents écrits par les prêtes anglicans nous permettant d'examiner la 'rhétorique des ecclésiastiques'. La rhétorique des ecclésiastiques de la guerre fournis un outil inestimable pour la connaissance de comment l'identité religieuse et nationale des gens rejoignent, parce que la rhétorique des ecclésiastiques est au même temp religieuse et politique. Au lieu d'aborder directement l'idée «du bien» et «du mal», les prêtes anglicans ont utilisés les idées théologiques comme «le repentir» et «la vertu» pour justifier la guerre. Les prêtes anglicans ont aussi dénonçé les péchés nationaux et ont demandé aux Canadiens de répondre à leur responsabilités en tant que citoyens de l'Empire britannique et chrétiens. Les gens ont donc dû identifier et négocier pendant cette épreuve la notion de citoyenneté, afin d'identifier leurs responsabilités. Cette question est donc particulièrement importante dans la rhétorique des ecclésiastiques alors que les prêtes anglicans ont essayé construire et associer des identités chevauchant la religion anglicane, la citoyenneté de l'Empire britannique, et la citoyenneté du Canada.
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Van, Dixhoorn Chad B. "Anglicans, anarchists and the Westminster Assembly the making of a pulpit theology /." Theological Research Exchange Network (TREN), 2000. http://www.tren.com.
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Boulaire, François. "Le sermon anglican en irlande a l'epoque de la reine anne." Paris 3, 1987. http://www.theses.fr/1987PA030019.
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Une etude preliminaire des donnees sociales, economiques, politiques et religieuses tres particulieres de l'irlande a l'epoque de la reine anne permet de replacer les sermons des predicateurs de l'eglise etablie dans un contexte general. Le souci majeur des sermonnaires de l'epoque est de denoncer le laxisme des moeurs de leurs contemporains. Nous trouvons donc essentiellement des conseils de morale dans ces discours prononces dans les diverses eglises du royaume. Parfois, les pasteurs profitent de la formidable tribune que constitue une chaire (d'ou les idees et theories nouvelles peuvent se diffuser dans les classes populaires illettrees) pour exprimer plus ou moins ouvertement leurs preferences politiques. Par contre, ils n'y abordent que rarement les grandes questions doctrinales, germes de divisions possibles au sein meme de l'eglise etablie, deja suffisamment menacee par ses ennemis exterieurs (presbyteriens, papistes, rome, la france). Moderes dans leur contenu, les sermons irlandais de l'epoque ne frappent pas non plus l'imagination du lecteur par un style flamboyant. Si les discours sont en general bien construits, ils pechent souvent par manque d'originalite, de vivacite. Neanmoins, face a certaines outrances de la litterature pamphletaire de l'epoque, les sermons perpetuent la tradition classique de l'art oratoire. Si l'effet immediat de quelques "sermons a scandale" est facilement discernable, la portee exacte de la predication dans son ensemble est plus malaisee a cerner. Les sermons semblent amplifier certains phenomenes (sentiment de peur. . . ) et permettre une large diffusion d'idees nees a dublin, a londres ou ailleurs en europe (tolerance, etablissement d'ecoles de charite, creation de societes charitables. . . ). Mais plus que l'impact des sermons, c'est plutot le role joue dans la societe par divers predicateurs que cette etude nous aura permis de mettre en lumiere. Ainsi se trouvent replaces un peu plus precisement dans le tissu social les deux grands irlandais de cette periode dont l'histoire a retenu les noms: jonathan swift et george berkeleyA preliminary study of the very particular social, economic, political and religious data in ireland during the queen anne period enables us to place the sermons of the preachers of the established church of ireland in their general context. The main concern of the clergy at that time was to denounce the moral laxity of their contemporaries; thus most of the sermons are moralizing in tone. If they sometimes took advantage of that extraordinary tribune, the pulpit (from whence new theories and ideas were spread among the popular classes) to express more or less openly their political preferences, they rarely mentioned the questions of doctrine, the seed of possible discord within the established church, which was already sufficiently threatened by her outside enemies (presbyterians, papists, rome and france). Moderate in content, the irish sermons of that period do not strike the reader by their flamboyant style either. If the discourse was often well construed, it unfortunately lacked originality and vivacity. Nevertheless in the face of certain extravagances of the pamphleteers of the time, the sermons perpetuated the tradition of classical and pulpit oratory. If the immediate effect of some "blasphemous" or "libellous sermons is easily perceptible, the global impact of the preaching is more difficult to ascertain. The sermons appear to amplify certain phenomena (feeling of fear) and facilitate a wide circulation of relatively recent ideas (tolerance, the establishment of charity schools, the founding of charitable societies). Yet, more than the impact of the sermons, it is the role in society of certain preachers that our research has enabled us to bring to the fore. Thus the two great irishmen of the time whose names are remembered by posterity, jonathan swift and george berkeley, are seen more precisely within the social tissue of ireland in the augustan age
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Gilman, Daniel. "The Acoustics of Abolition: Recovering the Evangelical Anti–Slave Trade Discourse Through Late-Eighteenth-Century Sermons, Hymns, and Prayers." Thèse, Université d'Ottawa / University of Ottawa, 2013. http://hdl.handle.net/10393/24055.
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This thesis explores the late-eighteenth-century movement to end Britain’s transatlantic slave trade through recovering one of the major discourses in favour of abolition, namely that of the evangelical Anglicans. This important intellectual milieu has often been ignored in academia and is discovered through examining the sermons, hymns, and prayers of three influential leaders in this movement: Member of Parliament William Wilberforce, pastor and hymn writer John Newton, and pastor and professor Charles Simeon. Their oral texts reveal that at the heart of their discourse lies the doctrine of Atonement. On this foundation these abolitionists primarily built a vocabulary not of human rights, but of public duty. This duty was both to care for the destitute as individuals and to protect their nation as a whole because they believed that God was the defender of the enslaved and that he would bring providential judgement on those nations that ignored their plight. For the British evangelicals, abolishing the slave trade was not merely a means to avoid impending judgement, but also part of a broader project to prepare the way for Jesus’s imminent return through advancing the work of reconciliation between humankind and God as they believed themselves to be confronting evil in all of its forms. By reconfiguring the evangelical abolitionist arguments within their religious framework and social contexts, this thesis helps overcome the dissonance that separates our world from theirs and makes accessible the eighteenth-century abolitionist discourse of a campaign that continues to resonate with human rights activists and scholars of social change in the twenty-first-century.
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Glenfield, Samuel Ferran. "Church going : an empirical approach to nominalism among Anglicans in the Republic of Ireland." Thesis, University of Warwick, 2015. http://wrap.warwick.ac.uk/77124/.
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This thesis adds a new contribution to the field of empirical theology pertaining to nominalism. The thesis explores the belonging, beliefs and practice of nominal Irish Anglicans. It seeks to unearth the reasons they give for their identification with the Church of Ireland. The method used in the exploration is primarily quantitative with a brief qualitative element. The instrument employed is a questionnaire, based on the template employed by Richter and Francis and Francis and Richter on church-leaving. The thesis opens by introducing the Church of Ireland in the religious context of Ireland. The frame is widened to Europe, before examining the literature surrounding the debate on nominalism. A method is outlined to locate nominal Irish Anglicans in order to obtain and analyse their views as to their belonging, belief and practice. There follows an empirical analysis to explore the beliefs of nominal Irish Anglicans and the reasons they give for reducing their church attendance. The analysis is thematic, following the pattern used by and the earlier work of Richter and Francis (1998), Francis, Robbins and Astley (2005) and Francis and Richter (2007). This thesis concludes by offering a summary of the findings before providing an explanation as to why nominal Irish Anglicans continue their identification with the Church of Ireland. It suggests how some of the discoveries may shape future research. The thesis ends by considering the implication of the results for the Church of Ireland.
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Elder, Gregory P. "Chronic vigour : Darwin, Anglicans, Catholics and the developement of a doctrine of providential evolution /." Lanham [Md.] ; New York ; London : University press of America, 1996. http://catalogue.bnf.fr/ark:/12148/cb37033910g.
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Beckman, Alan Peter. "A clash of churchmanship? : Robert Gray and the Evangelical Anglicans, 1847–1872 / Alan Peter Beckman." Thesis, North-West University, 2011. http://hdl.handle.net/10394/4563.
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This study investigates the initial causes of Anglican division in South Africa in order to assess whether the three Evangelical parishes in the Cape Peninsula were justified in declining to join the Church of the Province of South Africa when it was formally constituted as a voluntary association in January 1870. The research covered the following:
* Background to the period in England and at the Cape, based on the histories pertinent to the period;
* An assessment of the differences in churchmanship between the Evangelicals and the Anglo–Catholics, through study of the applicable literature;
* A critical assessment of the character, churchmanship, aims, and actions of the first bishop of Cape Town, Robert Gray, drawn from the two–volume biography of his life, his journals and documents obtained in the archives;
* An analysis of the disputes between Bishop Gray and two Evangelical clergymen, analyzed from the published correspondence and archive material.
The conclusion of the study is that the differences in churchmanship between the Evangelicals and the Anglo Catholics were very substantial and when coupled with the character, aims and actions of Bishop Gray, left the Evangelicals with little option but to decline the invitation to join his voluntary association.Thesis (M.A. (Church and Dogma History))--North-West University, Potchefstroom Campus, 2011.
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Nicol, Alisoun. "Toward an inclusive model of relational spirituality: an exploration of spiritual type among Australian Anglicans." Thesis, Nicol, Alisoun (2010) Toward an inclusive model of relational spirituality: an exploration of spiritual type among Australian Anglicans. PhD thesis, Murdoch University, 2010. https://researchrepository.murdoch.edu.au/id/eprint/4832/.
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This thesis investigates spiritual formation and expression in the context of the increasingly pluralized world of the twenty-first century. Using qualitative empirical methods, it examines where, how, and, indeed, if ultimate meaning and purpose are being found at a time in which the givens of the past have given way to the relative uncertainties of the present. In line with Henri J M Nouwen's concept of the 'three movements of the spiritual life', the project assumes a triadic relational structure to spirituality, the dynamics of which the empirical-findings suggest are now being renegotiated, and most notably in relation to the D/divine.
The study was undertaken with Anglican churchgoers in Perth, Western Australia. It sought to construct a model of contemporary spiritual development, but the findings were such as to move the research in an unanticipated direction, albeit in accordance with its grounded-theory methodology, and, ultimately, a typological model was constructed. The emergent typology incorporates six distinct types of spirituality. It uncovered polarization among the participants, with some displaying spiritual uncertainty, dissatisfaction, and a shifting of religious beliefs; while others were confident, certain, and assured.
The research introduces a number of innovations which may have value in academic studies of spirituality beyond the boundaries of this project. For example, building on earlier empirical work undertaken by the researcher, music was used in the study as a conduit to the spiritual. Further, the analytical process led to the creation of two new research tools: the Relational Triad allows the spirituality of the individual to be measured and plotted; while The Relational-Self Model of Spirituality is a presentational template designed to allow spirituality to be charted visually.
The thesis takes an inter- and multi-disciplinary approach, engaging primarily with the disciplines of Christian spirituality, psychology, sociology, and music. It is argued that, conceptually at least, the emergent typology offers a possible framework for embracing spirituality of all forms across religious, social, and cultural difference.
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Kalimba, Jéred. "Eglise et société au Rwanda : l'influence sociale et ethique de l'anglicanisme au pays des mille collines." Université Marc Bloch (Strasbourg) (1971-2008), 2005. http://www.theses.fr/2005STR20058.
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Cette thèse analyse l'influence sociale et éthique de l'Anglicanisme dans la société rwandaise, notamment à travers les œuvres et les institutions qui dépendent de l'Eglise anglicane au pays des Mille Collines. Cette thèse interroge l'évaluation des caractéristiques de la foi transmise pour en mesurer les faiblesses et fournir aux fidèles anglicans des instruments susceptibles de les aider à jouer le rôle prophétique dans leur société. Elle propose aux Rwandais et en particulier aux croyants anglicans des stratégies adéquates pour un développement holistique et apporte une contribution pour aider à la reconstruction et au rétablissement de ce pays meurtri par le génocide de 1994 et ses conséquences. Pour entrer dans la dynamique du travail, les trois parties de cette thèse abordent les sujets suivants : les débuts de la mission anglicane au Rwanda, les défis de la rencontre des religions traditionnelle et chrétienne au Rwanda et les œuvres, l'organisation et les perspectives d'avenir de l'Anglicanisme au RwandaThis thesis analyses the ethical and social influence of Anglicanism in Rwandan society, particularly through the social works and institutions that depend on the Anglican Church in the country of a Thousand Hills. This thesis questions the characteristics of transmitted Faith in order to assess its weaknesses and to provide the Anglican faithfuls with tools that are likely to help them play the prophetic role in their society. It puts forward to the Rwandans, especially to Anglican believers appropriate strategies for a holistic development. It also suggests a contribution to help towards the reconstruction and recovery of the country that was stricken by the 1994 genocide and its aftermaths. The three parts of this thesis tackle the following topics: the beginnings of the Anglican mission in Rwanda, the challenges of the encounter of traditional and Christian religions in Rwanda and the social works, the organisation and future prospects of Anglicanism in Rwanda
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Linnell, Christine. "Opus Anglicanum with particular reference to copes as liturgical show-pieces, ecclesiastical exemplars and Eucharistic exegetes." Thesis, University of St Andrews, 1995. http://hdl.handle.net/10023/2928.
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This thesis arose from a need for a re-evaluation of opus Anglicanum, a somewhat discounted art form which was nevertheless central to the cultural output of medieval England. It is concerned with looking closely at a couple of important aspects. First, the available evidence is considered, with a view to exploring whether long-held assumptions about the subject can actually be substantiated; second, a detailed study of iconography is made, in an attempt to find an explanation for particular choices. Among the extant English medieval ecclesiastical embroideries the great copes, covering the period from c1270 to c1330, offer the most fruitful opportunities for study. Thus, the focus is on these for general concerns and for more particular issues four "narrative" copes have been examined in detail. Early assessment of the gamut of imagery disclosed certain striking features--the individuality and doctrinal exactitude of the various iconographic programmes, the singular absence of some central theological themes and the ubiquitous nature of the angelic presence among the representations--which indicated lines of enquiry and determined the parameters of study. In the course of laying out the evidence such primary sources as there are, are reviewed and assumptions regarding possible workshop practices and issues of patronage are examined. On the technical side, the manufacture of these precious embroideries is explored and the vexed question of who was responsible for the designs is considered. The findings reveal that, contrary to widely held opinion, the luxury copes were liturgical vestments, with a crucial role to play both within the service and the meaning of the High Mass itself The cherished belief that the twenty processional vestments which are known today represent a mere fraction of the original output is challenged and a diametrically opposed view is put forward - that what there is, is the greatest part of what there was.